Offering with the desire for the becoming of human being or heavenly being is for the cause of dukkha (Samudaya Sacca). Even becoming the blissful khandha is still the truth of dukkha. (Dukkha Sacca). With the giving (dāna) still get lost in dukkha. For becoming the knowledge of seeing the truth have to be based on the khandha.

During the giving we have to enrich with insight. Wanting to free from the direct experience of dukkha & make the offering must contemplate the khandha in this way. The precepts (5 here) have been established already.

No contemplation of the khandha & just giving is an ordinary dāna. It is not the best dāna. With much capital (investment) & get little profit we should not do this business. (The donors were business people). Let contemplate on the khandha for 5 minutes.

(Sayadaw was quite different from other teachers. If anyone wanted to perform a big dāna, such as building a sala, dwellings, etc.& Sayadaw asked them to practice vipassanā for sometimes before the offering. And with the offering ceremony transformed into a vi-vatta dāna- Dānas transcend the round of existence).

Do you see the impermanence of dukkha sacca? Without the path factor of samādhi you can’t see it. And also without the path factor of wisdom (paññā) you can’t see it. Now, already completed with samādhi & paññā. (Sayadaw asked the disciples to follow him as he recited the Pali & translation for the vipassanā dāna offering. Before the water pouring ceremony, he asked disciples by listening the talk & at the same time observing the khandha. If the hindrances come in also observing them)

Sayadaw talked about the beginning of human being, started from the combination of sperm & ovum, with them together were nāma (mind) dhamma. Offering things with the desire of ajati Nibbāna (birthless Nibbāna). You offer with the fear of birth. It is for vi-vatta dāna, so the kinds things to offer are not the main point.

To has a noble mind is important. And then continue to talk about old age & sickness. From the past life with ignorance & volitional formation conditioned this present life, started from birth to ageing, sickness & death. Now, I am not talking about apuññabisaṅkhāra yet (demeritorious deed). Even puññabisaṅkhāra is very bad indeed (meritorious deed).

The situation in sickness is taking off the good clothes (when people are oppressing by sickness & disease, they can’t wear any good clothes). It’s also in the state of hunger. (Because can’t eat good foods or no desire to eat). The state in sickness is disgusting by others (Because of the disease has bad or disgusting smell)

Are these things others give it to you? or you make it for yourself? (by kamma & prayer). Ignorance → volitional formation → rebirth consciousness. These situations are known by others & it becomes a shame & without any benefit. Death is with a bad life will has a bad dying. At dying the sick person sees hell & other bad destinations & in crying.

This offering is for fear of dukkha sacca & it becomes offer with knowledge. Let us do the water pouring ceremony. Even we don’t do this our job is already completed. We do this just for sharing the merit with others. We are afraid & disenchanted of ageing, sickness & death of the saṁsāra & perform this offerings. From your side also should have the 3 qualities. Before, during & after the offering must have strong volition (cetanā).

From the side of the monks, we should receive these offerings with the spirit of practicing to free from lust, hatred & delusion. If, it’s in accordance with these 6 points the results are unspeakable. Offer without any clinging to personality. Then it frees from wrong view. This is the kathina ceremony of killing tanhā & ditthi – So it has a lot of benefit & leading to NIBBĀNA.

Restlessness (uddhacca) means the mind is not staying with the impermanent object. It’s an intervening mind. For e.g, during the contemplation of the impermanent of feeling, it ceases & restlessness comes in a blip. The mind instead of staying with the object of contemplation & going out to the external object. Sense object of the mind comes in as a substitute in the place of impermanence.

This is only knowing by the yogi. If not & you don’t know it. You don’t know the mind state because it’s floating around in a delusive state. Someone contemplates of feeling & contemplate the restless mind as upekkhā (neither pleasant nor unpleasant or neutral feeling) or just as restless mind.

It’s very important. Because you can take it as so much disturbances & will give up the practice. Don’t take it as disturbances. Take it as ehi-passiko-it’s inviting the yogi to come & contemplate. Don’t forget this point. It comes as an object of contemplation.

During the sitting should has the mind state of I’ll contemplate whatever comes to me. Everything is good for contemplation. Restlessness is delusion (moha). It comes to tell you that, it will start the D.A process in the beginning.

Sati & paññā are going together. This becomes path factors (maggaṅga). With the contemplation and it becomes knowledge. With delusion (moha) dies & doubt (Viccikicchā) also dies. With doubt & wrong view also dies. Even we can contemplate on Nibbāna. Everything can be contemplated.

What is the benefit of contemplate restlessness? Can cut off the beginning of saṁsāra. (Because restlessness connects with moha or delusion)
Avijjā→saṅkhāra. Let us continue on doubt. It’s the mind of delusion. As a feeling, it’s upekkha vedana (neither pleasant nor unpleasant or neutral). If, it comes in doesn’t know one’s & others’ benefits.

Therefore the Path Knowledge of the stream has to exterminate both of them. They are more fearful than greed (lobha). There is also greed not falls into the planes of misery. These dhamma are (i.e. ditthi & viccikicchā) sending beings to the planes of misery.

These are dhamma of delusion & leading the D.A process from the beginning. (avijjā→saṅkhāra) These are 2 leaders of dhamma send beings to the lower saṁsāra of existence. These are the seeds of hells & the seeds of painful rebirths.

Some Buddhists have doubts on their religion & change to other religion. Because they have wrong views. With doubt & wrong view arises. They are born together & associate together. I am teaching you daily on D.A is killing wrong view & doubt for you.

Without D.A & the practice is becoming useless insight practice. It can’t realize the Dhamma. Because it is practising with wrong view & doubt. Take the example of Ven. Anuradha. He had doubt & couldn’t answer the question of the outsiders. He stayed near the Buddha & practiced & still not realized Nibbāna. It was sure as a hindrance for him (Sayadaw told the story).

If you contemplate will see impermanence (anicca). But if you don’t clear it up at the base will has doubt & can’t get it. For e.g., as like Ven. Channa. Where I came from? & Where I’ll go? All these are wrong view & doubt. The “I”not exists. Without the existence of “I” from where the I came & where it will go.

Living being is only existing in speech & doesn’t has any form at all. Only the 5 khandhas exist. Without stripping away wrong view & doubt with the intellectual knowledge (ñāta pariñña) & contemplation you can’t get it.

Only with the help of the teacher and you can clear it away. Everyday you are listening on the D.A process that wrong view & doubt are not a resistance to you. Without the resistance the disease is easy to cure.

D.A is the cause & effect connection of one’s own khandha process from one life to one life. It’s not the connection of a person nor a being. From the past cause arose the present result. Avijjā & saṅkhāra not follow to this side (from ① to ②).

We are talking these 5 results as man or woman (i.e. no②). From the past life of no.①, nothing came to this side no.②. Carefully note this point. It’s important. The doubt of where I came from was solved. Doubt is called viccikicchā.

In the cause & effect process, no person nor being exists & identify view is falling away (sakkāya ditthi). Know the cause & effect connection doubt dies away. If doubt falls away not falls into the planes of misery. The dhamma sends beings to the planes of misery is temporary falling away.

For one or two lives times not falls in there. These are unwholesome mind. These 2 also fell away from sotāpanna. Yours fall away with intellectual knowledge is the same thing. For sotāpanna it fell away from the heart with its root. Therefore you have to practice hard for them to fall away with the root. For e.g. you can’t practice & dies instantly.

But don’t be afraid & you can’t fall into the planes of misery. Even with the intellectual knowledge you can’t fall into the planes of misery for 1 or 2 lives. But you have to work hard to make it fall away by practice. Because in next life meet with wrong parents & teachers, wrong view & doubt will come back again.

It’s better to be none of them exist in the heart. With these 5 (i.e. section ②, 5 khandhas or mind/body), seeing the impermanence of the mind/body process it will fall away. This is by practice. After entering the stream never fall into the planes of misery.

After that, continue again for the practice with impermanence & seeing 3 times (i.e. Nibbāna), the practice is finished. Wrong view falls off with intellect is a cula-sotāpanna & with practice a mahā-sotāpanna.

If you prefer form (rūpa) & contemplate form; prefer feeling, mind & dukkha sacca (i.e. dhamma) & contemplate them respectively. By contemplating one of them will see impermanence. And then comes disenchantment & later seeing as real dukkha sacca. With these the impermanence of dukkha sacca ceases. Then becomes sotāpanna. You don’t need my help again. Without anyone’s

encouragement will continue to work for the higher level of Path Knowledges. After become sotāpanna my duty as a teacher is ended. You all are afraid of falling into the planes of misery. For the matter of consuming of foods, you have to search for here & there. These are making you in exhaustion.

This practice is only need watching & observing the khandha. With great respect & compassion for yourself & doing the job of seeing impermanence. I am urging you for the practice. And after you’ll never fall into the 4 planes of misery with the 8 faulty destinations & can be relaxed

(The 8 faulty destinations are: the 4 planes of misery – hells, animals, petas-ghosts, asuras, a place where the Buddha’s teaching can’t reach, born into a family with wrong views, born as disable person, such as blind, deaf & dumb etc..)

Now you are an untouchable golden bowl & with a little bit slanting off will fall into the planes of misery. (We should not forget the Buddha’s warning of our permanent homes were these miserable planes. It was very rare we came to human world).

I am urging you to practice for the unchanging & stable Path Knowledge. With the short human life span, don’t be in a relax situation. If you die earlier will be without any benefit. There are too many personal matters. Don’t seek pleasure in dukkha. Even dāna matters are hindrances for the Path & Fruit.

(Sayadaw referred to most Buddhists just doing dāna & other merits for the enjoyments in saṁsāra. Instead of using the times & chances for transcend dukkha).

You are searching & spending, & times are consuming in this way. Don’t want to be free from dangers are very bad indeed. Tomorrow you may be died, but with happiness in the present is quite a crazy person. Thing can save you are only the Path Knowledge. You have to do it regularly just like eating foods.

Everyday you are eating for 3-4 times. For the practice you are saying no time for it. Section ② is the objects for practice (from consciousness to feeling)

Practicing with it is developing insight. You can contemplate anyone of them. The Buddha also not making a rule for contemplating all of them (the 5 khandhas are like the 5 lemons. Impermanence or the 3 characteristics is like the sour taste of the lemon.

You eat one of them & know about the other 4 also the same. If you continue to eat more & more lemons become disenchanted with it. And at the breaking point you let go all of them. Then there is peace. Combine all of them we get the 5 khandhas. If you discern impermanence is seeing dukkha sacca. Disenchantment to impermanence is disenchantment of dukkha.

Ending of impermanence is ending dukkha. The ending is Nibbāna. It’s important to see the impermanence of one of them in section ②. It cut off the process to section ③. For the saṁsāric traveller ② & ③ → are connecting.

If not a saṁsāric traveller between ② & ③ are cutting off. Vedana nirodha tanhā nirodho – with the cessation of feeling & tanhā ceases. Someone can cut off it will arrive to Nibbāna. Path factors can cut off from one life to another life. It cut off kilesa & khandhas.

Cut off kilesa is samudaya dies (craving). Cut off the khandha is dukkha sacca ceases. If you still can’t cut off between ② & ③ & don’t take it on the safe side. Don’t be in sleep. The important place to practice is cutting off between ② & ③. If you are busy, it’s busy with crossing from ② to ③.

If you contemplate one of their impermanence & you don’t need to ask anyone what will happen to you. This dhamma can be observe by oneself. Don’t say blindly I am happy to die (Some Buddhists had done a lot of practice on merits in their lives and to rely on them).

You have to check at ② it connects to ③ or not. If you are connecting to ③ even the Buddha couldn’t help you. (Later Buddhists rely on Buddhas & bodhisattas, but not on the Dhamma.) If ② not connects with ③ then it’s in safety. Saṁsāra is cutting off. After becoming a sotāpanna & not continues for contemplation, ② & ③ are still connecting. But only connect with the blissful existence (sugati bhava) & not to painful births. It gives you a lot of ease.

The Buddha gave the example of sotāpanna’s dukkha as the soil on his finger nail. But dukkha abandoned by sotāpanna were as much as the soil on the earth. Can you get it by prayers? The Buddha couldn’t save you. (He was not a Saviour). You have to save yourself. If the Buddha could save Devadatta & he couldn’t fall into the Great Hell (Mahā Avici).

He was the brother-in-law of the Buddha. Because of his unwholesome kamma painful birth appeared for him. So don’t continue the process. If you continue it, then you have kinship with Devadatta. Are you afraid of tanhā or kamma? Tanhā connects it, & kamma quite far from it. You have to be afraid of tanhā. Without tanhā & no kamma arises.

You are not afraid of the root, but the tip. You have to afraid of the cause, but instead to the result. It’s like a dog not afraid of the thrower, but to the stone. If you cut off tanhā & kamma cut off by itself. You have to check yourself for how many times a day you are connecting with it. You can cut off only by practice (Not by outside power).

[Sayadaw told the story of Acela Kassapa, a wanderer. He met the Buddha & asking question with wrong views. The four wrong views which the naked ascetic asked to the Buddha were:
① Is suffering created by oneself?
② Is suffering created by another?
③ Is suffering created both by oneself and another?
④ Has suffering arisen by chance or without any cause.]

One has done dukkha & one has suffered for it. This is the view of eternalism (sassata ditthi). Because it continues as the same one person. The cause of ignorance & volitional formation (avijjā & saṅkhāra) that dukkha arises. You do it so you suffer for it. This is Buddhist sassata ditthi.

Buddhist religion in name, & internally it’s sassata. Most people die with sassata ditthi. With wrong view & contemplation of vipassanā will get insight knowledge (i.e. will see impermanence). But you can’t get the Path Knowledge (a good example was Ven. Channa & Ven. Yamaka).

The actor is one person & the sufferer is another person means cause & effect are not connecting. It becomes uccheda ditthi (view of annihilationism). If you can answer both questions as it’s not in this way, then you are free from sassata & uccheda views. Without a teacher’s explanation all have wrong views.

If you have wrong views & practice & can’t get the Path & Fruition Knowledges. Because it’s resisting by wrong views. The 4th question was, “Has dukkha arisen by chance?”. It was ahetuka ditthi (view of noncausality). If you know these 4 as cleary & all wrong view fall away.

And then by practicing hard can realize Path & Fruition Knowledges. If not I can’t guarantee you. Also the Buddha said that it couldn’t be. If you ask: “Is there any dukkha exist?” The answer is dukkha exists. In this khandha whatever arising is dukkha arising.

This body is all dukkha. If you don’t believe just observe it. It’s arising & vanishing, arising & vanishing, etc to infinity. When it will stop? If you can answer dukkha exists, & you get sacca nyan. He asked the Buddha as did he know dukkha? The Buddha answered as he knew it.

If the changing & perishing are not extinct & can’t get Nibbāna. In your vipassanā practice, I am asking you of does the khandha disappear? It’s the same as does dukkha disappear? If dukkha disappears & Nibbāna appears. The whole khandha is the assemblage of dukkha.

Dukkha khandhassa samudayo hoti – the whole dukkha khandha is arising. By following to the end of dukkha & its ending is Nibbāna. Just practice vipassanā & you can realized the ending of dukkha. Dukkhassa antaṁ karissati – Will realized the end of dukkha. If you really & truly know dukkha & dukkha will end.

Dukkha exists is the khandha & the knowing is nyan. In you dukkha sacca & magga succa arise. And then you get the mundane path factors (lokiya maggan) If you continue the contemplation will get the supermundane knowledge. Without the understanding of D.A process & you have ditthi.

In the Vedanasamyutta, the monks asked the Buddha; “We want to know the differences between how the worldling (puthujjana) & noble person (ariya) react to feeling.” If you contemplate feeling & mind also includes together (sahajatā).

In the worldling, if the unpleasant feeling (dukkha vedana) of pain & aches arise & follow with displeasure (domanassa vedana). This is normal. Domanassa is mind of anger.

For e.g., with the mosquito bites & it becomes itchy. And then you slap the mosquito. A worldling hits by an arrow has suffered twice. It means internal & external sufferings. It is not only that much. Also he follows with desire (tanhā) for the unpleasant feeling to go away.

In this way the worldling doesn’t know the impermanence of unpleasant, displeasure & joy feelings (dukkha, domanassa & somanassa vedana). The unknowing latent disposition of ignorance (avijjānusaya) is latent in the mind. Therefore for a worldling unpleasant feeling arising is terrible for him.

Most people are taking this as normal. A person without any knowledge is following with all the 3 latent defilements (i.e., lobha, dosa & moha). According to the D.A process, it follows in the beginning, middle & the end (see 12 links).

The D.A process continues. Bitting by a mosquito 3 of the D.A processes arise. Mosquito bites me but I can’t do anything for it. It means you want to go to the plane of misery. Is’t good with a mosquito bites & going there? Someone without a mosquito bites is very rare indeed.

(Some teachers observed their yogis who could stay in the fruition states didn’t see mosquitoes bite them. But instead normal yogis were bitten by mosquitoes. Kilesa smells attract mosquitoes).

The Buddha mentioned that about 100,000 people died not one of them were born in the blissful existences (sugatis). This was not an exaggeration (You can check your mind with the D.A process & will know it). A lot of people don’t know what’s happening.

So don’t perform the transferring of merits for the dead person. It’s only just for a show. D.A process will drag him down there. People without knowledge have to be followed this path.

(In the great religions of the world, Buddhists are small group. Again very few Buddhists know these things. Therefore it will be very frightening for wandering in the rounds of existence).

Samahito yathabhūtaṁ pajānāti. With Samādhi understand it as really is. No Samādhi & paññā don’t know it. It’s very clear that without understanding of feeling it becomes quite difficult. Even I have to teach you how to deal with mosquito bite? The mosquito comes & disturbs you or you go to the plane of misery (apāya).

Without the knowledge & you take it as a disturbance. It happens here & has to solve the matter here. Don’t get up & run away. Die with greed (lobha) become hungry ghosts (peta). Die with delusion (moha) become animals. Die with anger (dosa) become hell beings (These are generally happening to living beings when they die).

Therefore knowledge is very important. So, vipassanā has to be done later. Only by knowing it that you can practice properly (i.e, ñãtā pariññā). For a noble being (ariya), when a feeling strikes him & he strikes it back (i.e, feeling arises & he contemplates its impermanence).

If you become the disciple of the ariyas & 3 kinds of D.A process can’t follow behind you. If you are patient with painful feeling & only in the stage of sīla. Only you contemplate impermanence becomes vipassanā.

You have to be patient with it or contemplate impermanence. If you can contemplate feeling & just contemplate feeling. If you can’t overcome it & the desire arises for it to go away. Then you contemplate the desire (tanhā). With knowledge 3 types of latent defilement cease.

Contemplation of impermanence is also dhamma-nupassanā. Feelings arise by conditions & saṅkhata dhamma. Therefore it ends up with anicca. The Buddha also said that feeling was like a bubble. Feeling is paticcasamupanna dhamma – resultant phenomena & vaya dhamma – vanishing phenomena.

So it must become the assemblage of dukkha – Dukkhakhandassa dhamma. Therefore, also can be contemplated as truth of dukkha (dukkha sacca).

Today I am teaching feeling & mind together. Why the Buddha taught them separately in 4 groups? (i.e. the 4 Satipathāna). Because of human characters. A person with strong tanhā & contemplates feeling has the quick result. In the end whatever you are contemplating, converging at samudaya & vaya-arising & vanishing.

Therefore the Buddha in the Samyutta Nikāya divided insight contemplation into 3 stages. ① Satipatthāna ② Satipatthānabhavana ③ The end of Satipatthānabhavana. Knowing the arising is satipatthāna. Seeing the arising & vanishing become Satipatthānabhavana. The ending of bhavana is - it comes to the end after the Path Knowledge arises by not wanting of the impermanence.

In sati sampajañña – mindfulness & clear comprehension, sampajañña comes later. In the satipatthāna sutta, the Buddha taught that when feeling arises just know its arising. There was not including impermanence. So identity view not fall away.

Therefore he continued to say of samudaya & vaya (anicca) to strip off Sakkāya ditthi. There is nothing of me & mine exist. It is only the existing of impermanent phenomena. After that it develops into truth (sacca). Then contemplate it as dukkha sacca. It’s bhavetabba - have to contemplate for many times. This refer to mundane knowledge (lokiya magga).

Real knowledge arises is satipatthāna bhavana. In the series of bhavana sati steps back & leading by pañña. Today what I have taught are 3 stages of development;worldling → ariya savaka → ariya, & the 3 stages of satipatthāna. All these came from the Saṁyutta Nikāya.

[Sayadaw based this talk on the Simile of the 6 Animals Discourse. The 6 animals are a snake, a crocodile, a bird, a dog, a jackal & a monkey. They represent the 6 internal sense bases –eye, ear, nose, tongue, body & mind respectively]

If we are dragging away by the 6 animals, can you see yourself will come up from the planes of misery. Taking the 6 ropes of the animals, bind together making a knot & bind them to a strong post. And then you can’t pull away by them.

The mind can concentrate thoroughly on an object & becomes absorption (jhāna). Jhanapaccayo-jhāna conditions is talking about samādhi. Can be concentrated thoroughly on an object is jhāna (not let the mind goes away). With the rope of mindfulness (sati) binds the wild animal of the mind to the strong post of in-breath & out-breath (ānāpāna). And then this mind can’t run away to anywhere.

Therefore the Buddha taught the way of mindfulness of breathing (ānāpānasati). If you can’t herd the 6 animals (6 sense bases) & become has a bad living & dying. If you know how to herd them & they lay down quietely at the foot of the strong post. I’ll talk the way of doing it.

Contemplation of the mind is the best one (Sayadaw usually emphasized on cittānupassanā. Before I don’t understand why? He gave one or 2 reasons for these objects of the mind & didn’t explain it in details. But after listening many times of his talks with contemplation and many things emerge itself.

So it’s very important to read the suttas & teachings of some very wise teachers for many times & with contemplation develops wisdom faulty). Contemplate the impermanence of the seeing mind. It goes up to feeling. Noting the nature of why it so? The seeing (eye consciousness), contact (phassa) & feeling (vedana) are arising together.

If you can contemplate the impermanence of seeing consciousness & it becomes just seeing only. As a feeling it’s a neutral feeling (upekkha vedana). In this way after seeing, affection (tanhā & clinging (upādānaṁ) not arise. Because you can make it lay down at the base of the mind (mano) post.

Insight practice is contemplation with the mind (mano). Without the contemplation D.A process is not cutting off. (for example, in the samatha practice). Raga (lust), dosa (anger) & moha (delusion) are cutting off is Nibbāna.

So it’s cutting off the D.A process. With the contemplation of the seeing mind, hearing mind, etc. & D.A process cut off in the beginning. If you can’t contemplate the thinking mind, with more thinking & more arriving to the planes of misery (For worldly thoughts & thinking).

The Buddha differentiated between tanhā & kamma. If tanhā not arises & kamma not arises. Therefore tanhā becomes samudaya sacca – the cause of suffering. The Buddha also said; ragakkhayo, dosakkhayo, mohakkhayo nibbānaṁ. The destruction of lust, anger & delusion is Nibbāna. So destruction of tanhā is Nibbāna.

It is not by destruction of kamma. What is tanhā look like? In the Aṅguttara Nikāya, the Buddha said that tanhā was like a tailor, connecting the pieces of cloth together. Therefore, if tanhā exists will connect this life to next life. Without tanhā & it cuts off. You might think kamma connects it. (Sayadaw gave an example of a man & a woman because of tanhā, marry to each other & 2 families become connection).

Arahants without tanhā can’t connect it (Later Buddhists have the view of without tanhā & a noble being can come & go as he likes. Nibbāna is not a being, not a person, not an atta, not one is all & not all is one). But kamma is closer to the result. Kamma paccaya jati – kamma conditions birth.

Therefore between tanhā & kamma, tanhā is more fearful. Connection of dukkha are the power of tanhā. Do kammas become nullified? If tanhā is not ceasing & kammas are not become nullified. Because tanhā is similar to someone collecting of kammas. A being life becomes end & tanhā releases another kamma & lives are connecting without end.

Therefore tanhā is more powerful than kamma. So the Buddha said that the destruction of tanhā was Nibbāna. He was not saying of the destruction of kammas. Tanhā governs & controls over kammas. With tanhā exists & kammas will never finish. After the destruction of tanhā & kammas become defunct kammas (ahosi kamma).

I’ll give you an evidence. (Told the story of Bodhisatta Vessandra). Lust had destroyed & became a Buddha. If not the results of his good kammas as Bodhisatta Vessandra would not finish. Therefore with the destruction of tanhā kammas are destroyed.

If you are fear of kamma & this is a fear of an animal. It’s like throwing a stone to a dog. You have to afraid of the cause & not the result. Tanhā is the cause & kamma is the result. Cutting off the birth to the planes of misery is also cutting off the great-tanhā (wrong view is called mahā-tanhā).

To cut off the blissful rebirths (sugati) is to cut off small-tanhā (cula-tanhā is representing all the lust & greed). Throwing a stone to a dog is also with tanhā (i.e. dosa & it comes from tanhā). You have to correct yourself as the most fearful thing for me is tanhā. When you are in dukkha,

if you complain on kamma is not right. For e.g. a pearl diver dies in the sea is the cause of tanhā or kamma? Therefore tanhā is King of the Death. But you all are making friend with tanhā. Making friendship with the murderer is very idiotic.

Therefore many kinds of dukkha arise by tanhā (Samudaya). Insight meditation is for the cessation of tanhā or kamma? In the sutta it mentioned as kilesemarinto – let kilesa dies. If you are condemning on the wrong person & kilesa will smile.

The mind has the nature of wanting to go anywhere. If you can make the animal of the mind to lay down at the base of the post & not become a bad living & dying. Whatever mind arises & contemplate its impermanence.

Ven. Sariputta said that could observe one’s own mind would arrive to Nibbāna. Mind in sleep (i.e., bhavanga citta) doesn’t had the result of good or bad. We have to contemplate all the active minds. If not they will give the results. Changing the worldly mind into the noble mind (ariya mind).

By seeing impermanence & becomes ariya mind. Practice vipassanā is for the merits or changing the mind? These words are very important. If you can’t contemplate & only the worldly mind process is going on. Vipassanā mind arises is the ariya mind.

Contemplate the sotāpanna’s mind will become once returner (sakadagamin). Contemplate the sakadagamin’s mind will become non-returner (anagamin), etc. therefore changing the mind is important. Therefore not practice vipassana will never become an ariyan.

It’s asubha khandha (foulness), & excrement, urine, etc are coming out, from it. In daily life we are serving each other with impermanence as permanence, dukkha as sukha, anatta as atta & asubha as subha (we are serving each other with unwise attention).

In the world inversions (vipallasa) are overwhelming. (Therefore in the world we encounter with a lot of unwholesome matters.) With unwise attention beings are far from Nibbāna, which is the ending of dukkha. Because of that all will fall into the planes of misery, is becoming evident.

Therefore in the world is there anything more frightful than unwise attention? Unwise attention includes inversions of perception, mind & view dhammas. (Perceiving, knowing & viewing things as wrongly.) Therefore the crazy worldlings of the world are opposing to the Buddha.

The Buddha seemed to be arisen among the crazy people. All are in crazy with tanhā, māna & ditthi. The worldly dhamma & Buddha’s dhamma are opposite. All the dead ones are the funerals of the crazy people. Because no one dies by curing their craziness.

Therefore going to the planes of misery are too many. These dhammas will always resist to the insight knowledge. If you can’t get the insight knowledges & can’t get Nibbāna. Craziness for lust craziness for ditthi are the outcome of unwise attention.

Only clear away all these will arrive to Nibbāna. With entering of the stream and inversion of wrong view is cured. These are 12 inversions that I have to teach for more days. Unwise attention is covering up the 3 dhammas of anicca, dukkha & anatta to Nibbāna.

If you practice vipassanā & craziness becomes lighter. If you are only doing merits & craziness will not cure. There are 4 cups of medicine for the cure of craziness. These are anicca, dukkha, anatta & asubha medicines. Without taking them craziness for lust & ditthi are not cured. In reality there are 3 types of craziness; lust, wrong view & delusion (raga, ditthi & moha).

The Buddha had arisen in the world for giving us the 3 cups of medicine; i.e. anicca, dukkha & anatta medicines. Therefore he was called Satthādevamanussānaṁ – teacher of gods & humans. The medicines let the poisons of nicca (permanence), sukka (happiness) & atta (self) to vomit out. You are choosing & changing the time for taking these medicines.

If I urge you to practice vipassanā & the response is let me continues to be in craziness, or I’ll do it later. Your thinking is not different from a crazy person & taking the fire as gold & excrement as rice. This is psychotic – mental illness. Natural craziness or global craziness are craziness of lust, anger & delusion.

In the whole saṁsāra nobody is a good one. The Buddha was using many ways, sometime in soft way, by force & in normal, etc to give the medicine for the treatments.

Even people are worshipping the Buddha & asking in prayers with craziness. Asking in prayers with lust for blissful existences (sugatis). It’s the craziness of lust (raga). Don’t know them as dukkha is the craziness of delusion (moha). I do it so I get it, this is the craziness of wrong view (ditthi).

Therefore they will never end of the craziness. They are developing their inversions in front of the Buddha image. You couldn’t even find the beginning of when living beings were becoming crazy. It time span of craziness was quite a long time now. With the unwise attention the 12 inversions come in.

(Sayadaw gave some examples in the daily life, how the 3 inversions of perception, knowing & viewing are arising continuously).

In this way craziness is not cure only but increasing like a disease. There is nothing more valuable than the 3 cups of medicine for curing craziness. The Buddha himself for 4 incalcurable aeons (4 asaṅ kheyya kappa) & 100,000 eons (kappa) offered his bones, blood & flesh to fulfill the perfections (paramis) & discovered these 3 cups of medicines.

Now, you are getting it very easily & should drink it or not? The Buddha told us that after seeing, hearing, etc. not to continue forwards. If you do it & become crazy. Just stop at seeing, hearing, etc. or contemplate their impermanence. Except these 3 cups of vipassanā medicine, there are no other refuge.

The Buddha himself was arisen with these 3 cups of medicine. Seeing the impermanence is vomiting the poisons of inversion. Don’t think that you are not developing in your practice. If you are seeing fewer impermanence & the poison are vomiting in fewer.

If you want to vomit a lot, then drink it a lot (practicing a lot). You are vomiting the dhamma of craziness. The Buddha’s medicines were sure for its cure. If you really take it & sure for the cure. It doesn’t like the worldly medicines.

He himself had been cured with it that gave it to living beings. He was not hearing it from what other people had said. If you drink little will better little & with more will get well. Don’t look for the medicine in other places (from other faiths). You’ll not find it.

I am only worry that you don’t know your craziness. Then you’ll not look for the medicine. After you are taking the medicine & will know that you are crazy (by seeing impermanence). Who constructs the 4 planes of misery? Unwise attention builds them. Are you unlucky? Or Built it by yourself.

If you make a mistake & a home is built there. It’s quite frightening. Human beings are using the 12 inversions of tools & machines to build their homes. They go & live in the homes built by themselves. From where you build the hells.

It is from the human world. You understand it now (This point is interesting. When living beings are still alive doing all sorts of kamma & it already starts taking form. During the dying moment one of them is making the decision).

Nandiya upasaka built monastery &dwellings in the human world & started to taking form in the celestial world. Is it not sure to build these things from the human world? (He told the story). After you were born, parents were teaching you the inversion dhamma.

You also have to go & stay there where you build your homes (Dwellings of hell, hungry ghosts & animals). But don’t become in low spirit. And also don’t make a show of nothing will happen to you. There is still have time. Medicine & teacher are still existing, and you have time.

Don’t waste this time. Unwise attention is like a manager & the 12 inversions are like carpenters. With the Path Knowledge arises, the Great Eight Hells & the 120 small hells are disappeared.

By practicing vipassanā and realize Nibbāna is seeing the Deathless. There will be no more death again. At near death & oppress by painful feeling with intense practice will overcome it. At near death can’t rely on doctors. So, with right attention & practice regularly can work well at near death.

Even dies with impermanence & next life will arrive to the Deathless (i.e, next life will become a sotāpanna as mentioned by the Budda.). Therefore it’s never in loss. What is the reason of unwise attention arises? Don’t have a good teacher. Parents are crazy. Therefore sons & daughters are also crazy.

They teach them what they know only. Not find a teacher who can teach rightly & the dawn of light will not appear. And will be always in the darkness. All are born in the darkness & will die in the darkness. When the Buddha’s teachings are still existing & only rely on kamma alone is not much beneficial. Because it is not free from ignorance.

We have to look for a teacher who can teach the truth. If you find a teacher who can teach the truth of dukkha & don’t want the truth of dukkha again. (Sayadaw explained the 12 inversions) After knowing these things with the contemplation & inversions become thin out. At the end of the contemplation, the stream entering of the Path Knowledge destroys 8 of them.

Other Path Knowledges are not very important. The Path Knowledge destroy the 8 inversions is not an ordinary one. Becomes a non-returner 10 of the inversions are gone. Only an arahant destroys all of them. There are 3 paths exist; from blissful existence (sugati) to Nibbāna, from sugati to sugati & from sugati to painful existence (dugati).

The crazy one doesn’t know how to go Nibbāna. Knowing about these things should come before. After that comes the contemplation. Later abandoning of them will come by itself. (Sayadaw gave some examples of the inversions in daily life). These distorted dhammas are making the D.A process to arise.

If you can abandon them & D.A process is cutting off. After become a sotāpanna, in the future will free from becoming a disable, blind, deaf, dumb person & a leper. And also free from the wrong views & of falling into the 4 planes of misery.

So, sotāpanna is abandoning these 10 kinds if dukkha. Nyan falls in line with the khandha is right attention. Therefore we have to be practiced.

The 8 inversions the Stream-Enterer has abandoned are;
①view of permanence
②view of happiness
③view of beauty
④view of self
⑤perception of (permanence)
⑥knowledge of permanence
⑦perception of self
⑧knowledge of self.

If you take what the khandhas are telling you in the opposite ways are inversions. If you take it as rightly is wise attention. If you see impermanence rightly & your craziness becomes better. In your every day life inversions are increasing. (Sayadaw gave some funny examples about them).

These are showing the increasing of craziness. Your bones are becoming mature but not your knowledge (i.e. the age increasing but not the knowledge). If you observe the khandha with knowledge, it will tell you about impermanence dukkha, not – self and foulness (anicca, dukkha, anatta & asubha).

[Sayadaw said; man was really foolish & took one’s own body as this was mine, this I am & this was my self. Because The body was becoming old, sick & death. Beings attache to their bodies with wrong view & sensual pleasure.

The Buddha gave a simile of a dog circling to a post like living beings were roaming in saṁsāra. The post represented the khandha, the rope to tanhā, the collar to ditthi & the dog to a worldling. The dog couldn’t leave the post because the rope & collar attached to it.

Circling around the post was like the khandha saṁsāra. It could only escape from the post by cutting off the rope & collar. Living beings are revolving in saṁsāra like the dog running or circling around the post].

It’s more important to save oneself than to save others. Even you are lazy to save yourself. So to save others is an empty words. We are like this. We ourselves have the dangers of ageing, sickness & death. We have to reproach ourselves. Do the practice is like running away from dangers.

If you say I’ll do what tanhā asks me. Then it’s the same as saying I’ll go to the apāya (planes of misery). Which one should you follow; tanhā or nyan asking you? If you follow to nyan asks you, listen dhamma talks & practice. You are kilesa lunatic. If you get money & become happy with joy.

Tanhā only gives you the bad result. Because of samudaya sacca and dukkha sacca arises. Looking at the D.A. chart (i.e, Sayadaw’s well know D.A process chart). If tanhā tells you that human world, celestial world & brahma world are good, don’t believe it.

Tanhā only sends you to a place where corpses are piling up. Only nyan sends you to Nibbānic happiness. You were cheating by tanhā before that seeing hell fire near death. Before the sore grows out have to look for the medicine. After it grows you can’t do it (This referred to painful births).

During the time of sickness, you are looking to free from death and have to spend money (i.e., to see a doctor). During the time of you are healthy & looking for the freedom of death, no need to spend any money (i.e., for practice).

But don’t do what tanhā is asking you because you are healthy. In real, the khandha is always unhealthy. Because you are always making the adjustment for it (If we are carefully observe & contemplate our daily lives can see the burden of saṅkhāra dukkha very clear. It is never at ease. Therefore it’s called disease).

(Sayadaw continued to talk about a dog with collar & rope bound to a strong post). Living beings are taking the khandha dukkha sacca as mine. If not encounter with a good teacher & always spending their times with me & mine. And die with tanhā & ditthi. I / me are ditthi & mine is tanhā.

How do human beings die? What do you think where they will go? To, apāya, Ven. Sir.(Answers from the audience. Apāya is the short form of Apāyabhūmi-planes of misery). Worldlings are taking affection to their khandhas as me & mine. This is very true indeed.

Before how did you live your life? Became dog & then fell into the planes of misery again & again. You were living like a dog with a collar bound to a post. Therefore you didn’t have any freedom before. Why the worldings become dogs? To be answered as they have the mind of a dog (This was liked a prediction. Nowadays most human beings have dogs as pets. Therefore their minds are more closer to dogs than ever before.)

If the collar & rope are falling off, & from the life of a worldling to become the life of an ariyan (a noble being). By contemplating the impermanence of the 5 khandhas, you are cutting off the dog’s collar & rope.

Wrong view comes from perception of self (atta saññā). What is the self (atta)? Taking each of the 5 khandhas as I & me. Because of the atta saññā & ditthi arises. Where is the atta saññā coming from? If is from the unwise attention. Unwise attention comes from ignorance. Again ignorance comes from the hindrances (nivarana).

These came from the Anguttara Nikāya. Nivarana → ignorance → unwise attention → self perception → view of inversion. Without separating the 5 khandhas into each separated group that see it as an object. Therefore we have to separate each one of them. Form can be shown in numbers.

The other 4 nāma (mind) can’t. The wrong perception is coming from unwise attention, or no knowledge about it. Ignorance over controls it. Hindrances also over shadow on ignorance. Ignorance means not knowing the 4 Noble Truths. It’s wrong knowledge. Must make the self perception to not-self perception.

Yesterday I had said that because of the khandha and wrong view arose. Wrong view is piercing or seeping in the khandha, and in each of them. Clinging to view exists until you have ditthi. Attachment to view → action → painful birth (Ditthupādānaṁ → kammabhava → apāya jati) (Sayadaw gave the example of Prince Ajatasatthu).

Urging him to kill his own father was this wrong view. Ditthi & kilesa are decisive support conditions or causes (upanisaya). They can send beings to painful births (Sayadaw mentioned about the frightening of the Lohakhumbi Hell). Ditthi is the root leader of the round of existence. It’s more fearful than tanhā. With tanhā still can arrive to blissful planes.

Therefore in the 4 Path Knowledges, the coarset of all kilesa is ditthi & firstly abandon by the Path Knowledge of the stream. (Sotāpatti magga). Between the 5 heavy kammas & ditthi, when the world is near of the destruction beings can be free from the hells. (i.e. hell beings who had committed the 5 heavy kammas in hells) But hell beings who have fixed wrong view (niyata micchaditthi) move to another world system & continue to suffer in hells where no Buddha had been arisen.

Therefore spiritual friend is very important. You must know the form, feeling, etc as form, feeling. You know dukkha sacca as dukkha sacca. These become right attention. Not listening sacca dhamma, and cannot do the practice. Not doing the practice, & not becomes right view (because not seeing impermanence).

Why the Brahma god could become a pig? Samatha practices can’t overcome ditthi (A Brahma god can’t become a pig or any other animal by directly after death. But all worldings can take rebirths anywhere if they have the seed of ditthi in their hearts).

The khandha also disappears. Not because it wants to be cool. Because ditthi kilesa not exists. Therefore the apāya saṁsāra is no more related to this yogi (i.e. sotāpanna). Everytime ditthi arises & it builds the woeful planes.

The practice process is: ① wise attention ② contemplation with knowledge ③ after many contemplations & the Path Knowledge will abandon the ditthi builder. (it builds the planes of misery).

If you have compassion to yourself should do the practice. Feeding the body, bathing the body, etc are not having compassion on oneself. These are becoming a slave to the khandha. Sending metta (loving kindness practice) also not a compassion to yourself.

Because you can’t abandon ditthi. In the future to hear these kinds of talk are not very easy. Even nowadays it become quite rare. Without listening of them ditthi overwhelms people. When Path Knowledge arises khandha disappears. With the disappearance of the khandha where can ditthi go and hide? Therefore during the dhamma interview I am asking you: “Does the khandha disappear?” Because the Buddha said that ditthi was hiding in the khandha.